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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The jackal also came to grief in his attempt to conquer Benares, But there is no doubt as to that story, the Sabba Da/sa GAtaka being the one here quoted. IV, 4, 36. DEVADATTA. 289 elephant who destroyed the young of the Chinese partridge, then the Bodisat was also an elephant, the leader of his herd. So in that case they were both on a par?,’ 32. ‘And again, when Devadatta became a yakkha, by name Unrighteous, then the Bodisat too was a yakkha, by name Righteous. So in that case too they were both on a par*’ 33. ‘And again, when Devadatta became a sailor, the chief of five hundred families, then the Bodisat too was a sailor, the chief of five hundred families. So in that case too they were both on a par®,’ 34. ‘And again, when Devadatta became a caravan leader, the lord of five hundred waggons, then the Bodisat too was a caravan leader, the lord of five hundred waggons. So in that case too they were both on a par ‘.’ 35- [208] ‘And again, when Devadatta became a king of deer, by name Sakha, then the Bodisat was a king of deer, by name Nigrodha. So in that case too they were both on a par®,’ 36. ‘And again, when Devadatta became a commander-in-chief, by name SAkha, then the Bodisat 1 This is the 357th GAtaka (Fausbill, vol. iii, pp. 174) and which is one of those illustrated on the Bharhut Tope (Cunningham, Plate 109). * In the Gataka text (No. 457, Fausbdll, vol. iv, pp. 100 and foll.), there are both devaputt4, ‘gods,’ not yakkh4. This is by no means the only instance of the term yakkha being used of gods. * I cannot trace this story in the printed text of the Gatakas. * This is the Apannaka GAtaka (No. 1, vol. i, pp. 98 and foll. in Professor Fausbdll’s edition), translated in the ‘ Buddhist Birth Stories,’ vol. i, pp. 138-145. 5 The Nigrodha Miga GAtaka (No. 12, vol. i, pp. 145 and foll. in Fausbdll), translated in ‘ Buddhist Birth Stories,’ vol. i, pp. 198 and following. (35) U 290 THE QUESTIONS OF KING MILINDA. _ IV, 4, 37- was a king, by name Nigrodha. So in that case too they were both on a par?’ 37. ‘And again, when Devadatta became a brahman, by name KhamzdahAla, then the Bodisat was a prince, by name Kanda. So in that case that Khamzdahala was the superior *.’ 38. ‘And again, when Devadatta became a king, by name Brahmadatta, then the Bodisat was his son, the prince called Mah& Paduma. In that case the king had his son cast down seven times, from the precipice from which robbers were thrown down. . And inasmuch as fathers are superior to and above their sons, in that case too it was Devadatta was the superior °,’ 39. ‘And again, when Devadatta became a king, by name Mah4 Patdpa, then the Bodisat was his son, Prince Dhamma-pala; and that king had the hands and feet and head of his son cut off. - So in that case too Devadatta was the superior +.’
2‘And again, when Devadatta became a king, by name Mah4 Patdpa, then the Bodisat was his son, Prince Dhamma-pala; and that king had the hands and feet and head of his son cut off. - So in that case too Devadatta was the superior +.’ 40. ‘And now again, in this life, they were in the S&kya clan, and the Bodisat became a Buddha, all wise, the leader.of the world, and Devadatta having left the world to join the Order founded by Him who is above the god of gods, and having attained to the powers of Iddhi, was filled with lust to become himself the Buddha. Come now, most venerable Nagasena! Is not all that I have said true, and just, and accurate ?’ ? The Nigrodha Gataka (No. 445, Fausbdll, vol. iv, pp. 37 and foll.). * I cannot trace this story among the published Gtakas. * This is the Maha Paduma Gataka (No. 472, Fausbdll, vol. iv, pp. 187-195). It was a case of Joseph and Potiphar’s wife. ‘ This tragical story is No. 358 in the GAtaka collection (Fausbdll, vol. iii, pp. 177-182). IV, 4, 41. DEVADATTA. 291 41. ‘All the many things which you, great king, have now propounded, are so, and not otherwise.’ ‘Then, Nagasena, unless black and white are the same in kind, it follows that good and evil bear equal fruit.’ ‘Nay, not so, great king! Good and evil have not the same result. Devadatta was opposed by everybody. No one was hostile to the Bodisat. And the hostility which Devadatta felt towards the Bodisat, that came to maturity and bore fruit in each successive birth. And so also as Devadatta, when he was established in lordship over the world, [204] was a protection to the poor, put up bridges and courts of justice and rest-houses for the people, and gave gifts according to his bent to Samazas and Brahmans, to the poor and needy and the wayfarers, it was by the result of that conduct that, from existence to existence, he came into the enjoyment of so much prosperity. For of whom, O king, can it be said that without generosity and selfrestraint, without self-control and the observance of the Upasatha’, he can reach prosperity ? ‘And when, O king, you say that Devadatta and the Bodisat accompanied one another in the passage from birth to birth, that meeting together of theirs took place not only at the end of a hundred, or a thousand, or a hundred thousand births, but was in fact constantly and frequently taking place through an immeasurable period of time*. For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the 1 The Buddhist Sabbath, on which see my ‘ Manual of Buddhism,’ Pp. 139-141. 2 So also above, IV, 2, 64, and IV, 3, 28. U2 292 THE QUESTIONS OF KING MILINDA. IV, 4, 41-
3For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the 1 The Buddhist Sabbath, on which see my ‘ Manual of Buddhism,’ Pp. 139-141. 2 So also above, IV, 2, 64, and IV, 3, 28. U2 292 THE QUESTIONS OF KING MILINDA. IV, 4, 41- purblind tortoise and the attainment of the condition of a human being. And it was not only with Devadatta that such union took place. SAriputta the Elder also, O king, was through thousands of births the father, or the grandfather, or the uncle ', or the brother, or the son, or the nephew, or the friend of the Bodisat; and the Bodisat was the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of Sariputta the Elder. ‘ All beings in fact, O king, who, in various forms as creatures, are carried down the stream of transmigration, meet, as they are whirled along in it, both with pleasant companions and with disagreeable ones—just as water whirled along in a stream meets with pure and impure substances, with the beautiful and with the ugly. ‘And when, O king, Devadatta as the god, had been himself Unrighteous, and had led others into unrighteousness of life, he was burnt in purgatory for an immeasurable period of time*. [205] But the Bodisat, who, as the god, had been himself Righteous, and had led others into righteousness of life, lived in all the bliss of heaven for a like immeasurable period of time. And whilst in this life, Devadatta, who had plotted injury against the Buddha, and had created a schism in the Order, was swallowed up by the earth, the Tathagata, 1 That is ‘father’s younger brother.’ The Pali has no word for uncle generally, the whole scheme of relationship being different from ours, and the various sorts of uncles having, in the Pali scheme, different and distinct names. * «Fifty-seven ko/is and sixty hundreds of thousands of years,’ says the text, with touching accuracy. IV, 4, 41. DEVADATTA. 293 knowing all that can be known, arrived at the insight of Buddhahood!, and was completely set free (from the necessity of becoming) by the destruction of all that leads to re-existence.’ ‘Very good, Nagasena! That is so, and I accept it as you say*.’ [Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.] * So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The jackal also came to grief in his attempt to conquer Benares, But there is no doubt as to that story, the Sabba Da/sa GAtaka being the one here quoted. IV, 4, 36. DEVADATTA. 289 elephant who destroyed the young of the Chinese partridge, then the Bodisat was also an elephant, the leader of his herd. So in that case they were both on a par?,’ 32. ‘And again, when Devadatta became a yakkha, by name Unrighteous, then the Bodisat too was a yakkha, by name Righteous. So in that case too they were both on a par*’ 33. ‘And again, when Devadatta became a sailor, the chief of five hundred families, then the Bodisat too was a sailor, the chief of five hundred families. So in that case too they were both on a par®,’ 34. ‘And again, when Devadatta became a caravan leader, the lord of five hundred waggons, then the Bodisat too was a caravan leader, the lord of five hundred waggons. So in that case too they were both on a par ‘.’ 35- [208] ‘And again, when Devadatta became a king of deer, by name Sakha, then the Bodisat was a king of deer, by name Nigrodha. So in that case too they were both on a par®,’ 36. ‘And again, when Devadatta became a commander-in-chief, by name SAkha, then the Bodisat 1 This is the 357th GAtaka (Fausbill, vol. iii, pp. 174) and which is one of those illustrated on the Bharhut Tope (Cunningham, Plate 109). * In the Gataka text (No. 457, Fausbdll, vol. iv, pp. 100 and foll.), there are both devaputt4, ‘gods,’ not yakkh4. This is by no means the only instance of the term yakkha being used of gods. * I cannot trace this story in the printed text of the Gatakas. * This is the Apannaka GAtaka (No. 1, vol. i, pp. 98 and foll. in Professor Fausbdll’s edition), translated in the ‘ Buddhist Birth Stories,’ vol. i, pp. 138-145. 5 The Nigrodha Miga GAtaka (No. 12, vol. i, pp. 145 and foll. in Fausbdll), translated in ‘ Buddhist Birth Stories,’ vol. i, pp. 198 and following. (35) U 290 THE QUESTIONS OF KING MILINDA. _ IV, 4, 37- was a king, by name Nigrodha. So in that case too they were both on a par?’ 37. ‘And again, when Devadatta became a brahman, by name KhamzdahAla, then the Bodisat was a prince, by name Kanda. So in that case that Khamzdahala was the superior *.’ 38. ‘And again, when Devadatta became a king, by name Brahmadatta, then the Bodisat was his son, the prince called Mah& Paduma. In that case the king had his son cast down seven times, from the precipice from which robbers were thrown down. . And inasmuch as fathers are superior to and above their sons, in that case too it was Devadatta was the superior °,’ 39. ‘And again, when Devadatta became a king, by name Mah4 Patdpa, then the Bodisat was his son, Prince Dhamma-pala; and that king had the hands and feet and head of his son cut off. - So in that case too Devadatta was the superior +.’
2‘And again, when Devadatta became a king, by name Mah4 Patdpa, then the Bodisat was his son, Prince Dhamma-pala; and that king had the hands and feet and head of his son cut off. - So in that case too Devadatta was the superior +.’ 40. ‘And now again, in this life, they were in the S&kya clan, and the Bodisat became a Buddha, all wise, the leader.of the world, and Devadatta having left the world to join the Order founded by Him who is above the god of gods, and having attained to the powers of Iddhi, was filled with lust to become himself the Buddha. Come now, most venerable Nagasena! Is not all that I have said true, and just, and accurate ?’ ? The Nigrodha Gataka (No. 445, Fausbdll, vol. iv, pp. 37 and foll.). * I cannot trace this story among the published Gtakas. * This is the Maha Paduma Gataka (No. 472, Fausbdll, vol. iv, pp. 187-195). It was a case of Joseph and Potiphar’s wife. ‘ This tragical story is No. 358 in the GAtaka collection (Fausbdll, vol. iii, pp. 177-182). IV, 4, 41. DEVADATTA. 291 41. ‘All the many things which you, great king, have now propounded, are so, and not otherwise.’ ‘Then, Nagasena, unless black and white are the same in kind, it follows that good and evil bear equal fruit.’ ‘Nay, not so, great king! Good and evil have not the same result. Devadatta was opposed by everybody. No one was hostile to the Bodisat. And the hostility which Devadatta felt towards the Bodisat, that came to maturity and bore fruit in each successive birth. And so also as Devadatta, when he was established in lordship over the world, [204] was a protection to the poor, put up bridges and courts of justice and rest-houses for the people, and gave gifts according to his bent to Samazas and Brahmans, to the poor and needy and the wayfarers, it was by the result of that conduct that, from existence to existence, he came into the enjoyment of so much prosperity. For of whom, O king, can it be said that without generosity and selfrestraint, without self-control and the observance of the Upasatha’, he can reach prosperity ? ‘And when, O king, you say that Devadatta and the Bodisat accompanied one another in the passage from birth to birth, that meeting together of theirs took place not only at the end of a hundred, or a thousand, or a hundred thousand births, but was in fact constantly and frequently taking place through an immeasurable period of time*. For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the 1 The Buddhist Sabbath, on which see my ‘ Manual of Buddhism,’ Pp. 139-141. 2 So also above, IV, 2, 64, and IV, 3, 28. U2 292 THE QUESTIONS OF KING MILINDA. IV, 4, 41-
3For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the 1 The Buddhist Sabbath, on which see my ‘ Manual of Buddhism,’ Pp. 139-141. 2 So also above, IV, 2, 64, and IV, 3, 28. U2 292 THE QUESTIONS OF KING MILINDA. IV, 4, 41- purblind tortoise and the attainment of the condition of a human being. And it was not only with Devadatta that such union took place. SAriputta the Elder also, O king, was through thousands of births the father, or the grandfather, or the uncle ', or the brother, or the son, or the nephew, or the friend of the Bodisat; and the Bodisat was the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of Sariputta the Elder. ‘ All beings in fact, O king, who, in various forms as creatures, are carried down the stream of transmigration, meet, as they are whirled along in it, both with pleasant companions and with disagreeable ones—just as water whirled along in a stream meets with pure and impure substances, with the beautiful and with the ugly. ‘And when, O king, Devadatta as the god, had been himself Unrighteous, and had led others into unrighteousness of life, he was burnt in purgatory for an immeasurable period of time*. [205] But the Bodisat, who, as the god, had been himself Righteous, and had led others into righteousness of life, lived in all the bliss of heaven for a like immeasurable period of time. And whilst in this life, Devadatta, who had plotted injury against the Buddha, and had created a schism in the Order, was swallowed up by the earth, the Tathagata, 1 That is ‘father’s younger brother.’ The Pali has no word for uncle generally, the whole scheme of relationship being different from ours, and the various sorts of uncles having, in the Pali scheme, different and distinct names. * «Fifty-seven ko/is and sixty hundreds of thousands of years,’ says the text, with touching accuracy. IV, 4, 41. DEVADATTA. 293 knowing all that can be known, arrived at the insight of Buddhahood!, and was completely set free (from the necessity of becoming) by the destruction of all that leads to re-existence.’ ‘Very good, Nagasena! That is so, and I accept it as you say*.’ [Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.] * So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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